Correspondence theory of truth in the context of "Fact"

Truth or verity is the property of being in accord with fact or reality. In everyday language, it is typically ascribed to things that aim to represent reality or otherwise correspond to it, such as beliefs, propositions, and declarative sentences.

True statements are usually held to be the opposite of false statements. The concept of truth is discussed and debated in various contexts, including philosophy, art, theology, law, and science. Most human activities depend upon the concept, where its nature as a concept is assumed rather than being a subject of discussion, including journalism and everyday life. Some philosophers view the concept of truth as basic, and unable to be explained in any terms that are more easily understood than the concept of truth itself. Most commonly, truth is viewed as the correspondence of language or thought to a mind-independent world. This is called the correspondence theory of truth.

In philosophical epistemology, there are two types of coherentism: the coherence theory of truth, and the coherence theory of justification (also known as epistemic coherentism).

Coherent truth is divided between an anthropological approach, which applies only to localized networks ('true within a given sample of a population, given our understanding of the population'), and an approach that is judged on the basis of universals, such as categorical sets. The anthropological approach belongs more properly to the correspondence theory of truth, while the universal theories are a small development within analytic philosophy.

Early forms of perspectivism have been identified in the philosophies of Protagoras, Michel de Montaigne, and Gottfried Leibniz. However, its first major statement is considered to be Friedrich Nietzsche's development of the concept in the 19th century, influenced by Gustav Teichmüller's use of the term some years prior. For Nietzsche, perspectivism takes the form of a realist antimetaphysics while rejecting both the correspondence theory of truth and the notion that the truth-value of a belief always constitutes its ultimate worth-value. The perspectival conception of objectivity used by Nietzsche sees the deficiencies of each perspective as remediable by an asymptotic study of the differences between them. This stands in contrast to Platonic notions in which objective truth is seen to reside in a wholly non-perspectival domain.

Philosophical realism—usually not treated as a position of its own but as a stance towards other subject matters—is the view that a certain kind of thing (ranging widely from abstract objects like numbers to moral statements to the physical world itself) has mind-independent existence, i.e. that it exists even in the absence of any mind perceiving it or that its existence is not just a mere appearance in the eye of the beholder. This includes a number of positions within epistemology and metaphysics which express that a given thing instead exists independently of knowledge, thought, or understanding. This can apply to items such as the physical world, the past and future, other minds, and the self, though may also apply less directly to things such as universals, mathematical truths, moral truths, and thought itself. However, realism may also include various positions which instead reject metaphysical treatments of reality altogether.

Realism can also be a view about the properties of reality in general, holding that reality exists independent of the mind, as opposed to non-realist views (like some forms of skepticism and solipsism) which question the certainty of anything beyond one's own mind. Philosophers who profess realism often claim that truth consists in a correspondence between cognitive representations and reality.

Radical constructivism is an approach to epistemology that situates knowledge in terms of knowers' experience. It looks to break with the conception of knowledge as a correspondence between a knower's understanding of their experience and the world beyond that experience. Adopting a skeptical position towards correspondence as in principle impossible to verify because one cannot access the world beyond one's experience in order to test the relation, radical constructivists look to redefine epistemology in terms of the viability of knowledge within knowers' experience. This break from the traditional framing of epistemology differentiates it from "trivial" forms of constructivism that emphasise the role of the knower in constructing knowledge while maintaining the traditional perspective of knowledge in terms of correspondence. Radical constructivism has been described as a "post-epistemological" position.

Radical constructivism was initially formulated by Ernst von Glasersfeld, who drew on the work of Jean Piaget, Giambattista Vico, and George Berkeley amongst others. Radical constructivism is closely related to second-order cybernetics, and especially the work of Heinz von Foerster, Humberto Maturana, and Francisco Varela. During the 1980s, Siegfried J. Schmidt played a leading role in establishing radical constructivism as a paradigm within the German speaking academic world.